History Crash Course #54: The Reform Movement

Germans emphasized their loyalty to the "fatherland" in order to be accepted in mainstream society.

Author's note: This section on the Reform Movement (and part 58) is meant as an overview of the origins and history of the movement. It is not meant to reflect the modern attitude of the Reform Movement nor its present-day adherents.

Nearly 200 years after the founding of the first Reform congregations, the movement has gone through a significant metamorphosis. The failure of an enlightened Europe to end anti-Semitism; the Holocaust; the birth of the State of Israel and the high rate of intermarriage and assimilation among successive generations of Reform Jews has led to what can only be termed a dramatic about face in the Reform attitude toward both Jewish observance and Jewish national identity. These monumental changes are best reflected in The Statement of Principles for the Reform Judaism adopted by the CCAR (Central Conference of American Rabbis) May 1999. President Rabbi Richard Levy called for an increased commitment to observance, Torah study and Israel, a radical departure from previous CCAR platforms.

While the ideological differences between Orthodox and Reform remain enormous, these changes clearly reflect the modern Reforms Movement's recognition of what has shown to be a historically proven reality: What has kept Jews Jewish for thousands of years is a commitment to Judaism ― its study, observance, and the primacy of Judaism as a central component of every Jew's identity.

As we saw in the last installment, the Enlightenment gave Jews new rights ― human rights and citizenship rights ― which they never had before. After centuries of physical and economic marginalization, the intoxicating allure of emancipation proved overwhelming attractive to many Jews in Western Europe. Many desired nothing more than to prove to their loyalty to their host country and the best way to do this was to join the army, which for centuries had been closed to Jews. In Prussia and later Germany, disproportionately large numbers of Jews volunteered for military service. To quote a David Friedlander, a Jewish volunteer in the Prussian army during the Napoleonic wars:

...[it was] a heavenly feeling to possess a fatherland! What rapture to be able to call a spot, a place, a nook one's own upon this lovely earth....Hand in hand with your fellow soldiers you will complete the great task; they will not deny the title of brother for you will have earned it."1

The new broad-mindedness went so far that Jews were even accepted into society as long as they were not "too Jewish" ― as long as they didn't dress too differently, behave too differently, eat a different diet, or insist on wearing their "old-fashioned" religion on their sleeve.

The reaction to this from some Jews was a staunch refusal to cooperate and get with the plan ― in any way, shape or form.

But there was also the opposite reaction from others. These Jews went along with the spirit of liberation and modernity and dropped the things that had made them different from other people ― such as keeping kosher, keeping Shabbat, etc.

Of course, as soon as Jews drop their religion, they begin to assimilate. Intermarriage rates climbed dramatically. In Germany, for example they rose from 8.4 percent in 1901 to 30 percent by 1915.2 Marginal Jewish identity and assimilation became the norm during the 19th century While we don't have exact figures for the rate of assimilation, what we do know is that an estimated quarter of a million Jews converted to Christianity during this time and that countless others assimilated into the European culture.

Interestingly, the assimilation rate was higher where there were fewer Jews. In Eastern Europe, where the Jewish population was almost 5 million, 90,000 (or not quite 2%) converted to Christianity in order to have an easier life and mingle with mainstream society. But in Western Europe where there were fewer Jews, the proportions were much higher. The majority of the Jews of France assimilated, as did the majority of the Jews of Italy and Germany.

Why? Because in Western Europe, the governments were more liberal and open, Jews were granted citizenship and the non-Jews were generally less hostile so the attraction to assimilate and join the mainstream was much greater.

Some Jewish converts to Christianity were very famous. In Part 53, we already mentioned Benjamin Disraeli, the British Prime Minister who became the great architect of Victorian imperialism. But we must also mention Karl Marx, the father of Communism.

Marx was converted by his father at age six; the father himself had converted a few years earlier in order to be able to practice law. Marx, who eventually became an atheist, is the author of The Communist Manifesto and Das Kapital, ironically called the "Bible of the Worker." He is also famous for calling religion "the opiate of the masses."

A terrible example of a self-hating Jew, Marx blamed all the world problems on the Jews in his rage-filled A World without Jews. Virulent hatred of Judaism and other Jews was not uncommon to such converts. It infected, among others, Heinrich Heine, one of the greatest figures in 19th century German literature.

Heine converted, as did so many, for pragmatic reasons, explaining his conversion: "From the nature of my thinking you can determine that baptism is a matter of indifference to me and I do not regard it as important even symbolically. My becoming a Christian is the ticket of admission to European culture."3 He was as cynical about Judaism, declaring it one of the world's three greatest evils (along with poverty and pain.)

German Reform

One of the more dramatic reactions to the changes of this time period came from a group of German Jews who formed what came to be known as the "Reform Movement."

The German Jews who began the Reform Movement in the early 1800s wanted to maintain some kind of connection to Judaism, but at the same time wanted to take advantage of the newly-won rights and freedoms, which were available only if one became a full-fledged member of European society. Traditional Jewish lifestyle (kashrut and shabbat observance etc.) and national identity were viewed as barriers to this acculturation: So these German Jews set about dropping some key aspects of traditional Judaism. The most dramatic of these was the belief that the Torah was given to Jews by God at Mount Sinai.

For 3,000 years Jews never questioned that the Torah came from God. The various sects that developed ― such as the Sadducees and the Karaites ― questioned the oral tradition or rabbinic law, but never the Divine origin of the Torah. This was an earth-shattering precedent.

The first crack in the dam came from Moses Mendelssohn (1729-1786), a brilliant intellect who was known as the "hunchback philosopher." Although an observant Jew in terms of his lifestyle, he advocated the "rational" approach to religion, as he wrote in his Judaism as Revealed Legislation:

"Religious doctrines and propositions ... are not forced upon the faith of a nation under the threat of eternal or temporal punishment but in accordance with the nature and evidence of eternal truths recommended to rational acknowledgment. The Supreme Being has revealed them to all rational creatures."

In effect, Mendelssohn was following the pattern of the thinkers of the Enlightenment, the "Age of Reason." Religion should be rational. If the law of God seems irrational, then man must follow reason. (Mendelssohn's children were not observant and within a few generations they had either assimilated or converted. Mendelssohn's grandson, the famous German composer Felix Mendelssohn-Bartholdy, was baptized as a child by his assimilated parents.)

By opening up Judaism to this kind of rational skepticism, Mendelssohn opened the door through which others rushed in.

This is not to suggest that before him Judaism was closed to inquiry. Indeed, asking questions was always a big part of Judaism, but it was was grounded in certain beliefs and assumptions, which in the Reform Movement came tumbling down.

The first Reform service was conducted by Israel Jacobson in his school chapel in Seesen, Germany in 1810, and it was adopted by the first Reform synagogue which opened in Hamburg in 1818.

The Reform service had a choir, robes, and an organ; it was conducted in German with German songs and German prayers in a deliberate attempt to emphasize nationalistic loyalty and identity and to make synagogue worship resemble as much as possible to the mainstream German Protestant service.

The New Israelite Temple Association-Hamburg Dec. 1817:

...the worship service shall be conducted on Sabbath and holy days....Specifically, there shall be introduced at such services a German sermon, and choral singing to the accompaniment of a organ....it shall apply to all those religious customs...which are sanctified by the church.4

Jewishly, however, this was quite a departure. Up until then, Jews prayed in Hebrew, reciting the prayers composed by the Men of the Great Assembly and by the Sanhedrin some two thousand years earlier. Jews never played musical instruments during Shabbat services, and certainly not an organ which was an instrument common to Christian churches, as was the choir and the robes.

Not long after, the Reform Movement switched Shabbat from Jewish Saturday to Christian Sunday, and came to call its synagogues "temples" to underscore the point that Reform Jews no longer looked to the rebuilding of "The Temple" in Jerusalem.

In fact, Reform leader Samuel Holdheim (1806-1860), who became the head of the Reform congregation in Berlin, argued against the mention of Jerusalem, Zion, or the land of Israel during services. He opposed circumcision, wearing of skull caps or prayer shawls, or the blowing of the shofar ― in short just about anything traditionally Jewish.

Another Reform leader Abraham Geiger (1810-1874), who led reform groups in Breslau, Frankfurt and Berlin, called circumcision "a barbaric act of blood-letting rite" and advocated against "the automatic assumption of solidarity with Jews everywhere."

These were big breaks with tradition. Ever since Abraham, circumcision was the way Jews marked their covenant with God. And Jews helping each other in times of trouble ― one for all and all for one ― was seen as an integral part of Jewish nature as defined by God (see Part 14).

Reformers of Germany declared that they were not members of the nation of Israel but "Germans of the Mosaic persuasion."

The philosophy of the German Reform Movement evolved further at conferences held in Brunswick in 1844 and in Frankfurt in 1845. Here are excerpts that show how much the Jews of Germany wanted to show their allegiance to their country of residence, which meant disavowing any allegiance to the Land of Israel or the Hebrew language:

Reform Rabbinic Conference-Brunswick 1844:

For Judaism, the principal of human dignity is cosmopolitan, but I would like to put proper emphasis on the love of the particular people [among whom we live] and its individual members. As men, we love all mankind, but as Germans, we love the Germans as the children of the fatherland. We are, and ought to be patriots, not merely cosmopolitan.5

Reform Rabbinic Conference-Frankfurt-1845:

By considering Hebrew as being of central importance to Judaism, moreover, one would define it as a national religion. Because a separate language is a characteristic element of a separate nation. But no member of this conference, the speaker concluded, would wish to link Judaism to a particular nation.

The hope for national restoration contradicts our feelings for the fatherland...The wish to return to Palestine in order to create there a political empire is superfluous...But Messianic hope, truly understood is religious...This later religious hope can be renounced only by those who have a more sublime conception of Judaism, and who believe that the fulfillment of Judaism's mission is not dependent on the establishment of a Jewish state, but rather by the merging of Jewry into the political constellation of the fatherland. Only an enlightened conception of religion can replace a dull one....This is the difference between strict Orthodoxy and Reform: Both approach Judaism from a religious standpoint: but while the former [Orthodox] aims at restoration of the old political order, the later [Reform] aims at the closest possible union with the political and national union of out times...6

(For more on this subject, see History of the Jews by Paul Johnson, pp. 333-335, and Triumph of Survival by Berel Wein pp. 52-53, and The Jew in the Modern World ed. by Paul Medes-Flohr and Jehuda Reinharz pp. 161-177.)

The Orthodox

Along the way, the members of Reform Movement coined a new term to describe those who stuck to traditional Judaism ― they called them the "Orthodox" which implied of course that observant Jews were backward-a relic of the past, as opposed to "Reform" who were forward thinking, modern and progressive.

In places where the Reform Movement succeeded in attracting the majority of Jews, it did its best to force its agenda on the minority. In Frankfurt, for example, the mikvah (the ritual pool) was closed, kosher slaughter was banned, the teaching of Torah was forbidden. The Orthodox Jews were basically run out of town. In Frankfurt am Main, one of the oldest Jewish communities in Europe, only about one hundred observant families remained by the middle of the 19th century.

Why?

The German Reformers were afraid that while they might be able to assimilate into the larger German culture, as long as there continued to exist a group of Jews who chose to act as Jews and openly identify as such ― that is, Jews who irked the Germans ― then the Germans would lump everyone together and continue to be hostile toward them as well.7

But of course the Jews who would not go along with the Reform Movement weren't about to take all this sitting down.

The leader of the Orthodox counter-attack against the Reform Movement was a rabbi by the name of Samson Raphael Hirsch (1808 to 1888). Hirsch was born in Hamburg and after completing his rabbinic studies he attended the University of Bonn. He served as a Rabbi in several communities and as the chief rabbi of Moravia, a community of 50,000 Jews. He published several well-known works such as Horeb in which he sought to demonstrate the viability of traditional Judaism in the modern world.

In 1851 he moved to Frankfurt am Main, to serve as Rabbi of the shrinking community and wage the philosophical counteroffensive to the Reform movement.

As part of his fight he succeeded in setting up his own Orthodox institution in Frankfurt which is called the Kahal Adas Yeshurin, and he created his own religious school system.

His aim was to show those Jews who wanted to be modern that it was possible ― all within the context of traditional Judaism. There is no need to drop Torah in order to get along in an evolving world as the Torah makes provisions for all that. This is what he wrote in 1854 in an article entitled, "Religion Allied to Progress" (see Collected Writings of Samson Raphael Hirsh):

"Now what is it that we want? Are the only alternatives either to abandon religion or to renounce all progress? We declare before heaven and earth that if our religion demanded that we should renounce what is called civilization and progress we would obey unquestioningly, because our religion is for us the word of God before which every other consideration has to give way. There is, however, no such dilemma. Judaism never remained aloof from true civilization and progress. In almost every area its adherents were fully abreast of contemporary learning and very often excelled their contemporaries. An excellent thing is the study of Torah combined with the ways of the world."8

What Rabbi Hirsch emphasized was that the normal Jewish way to be is to be fully in the world but also to be fully immersed in Torah. It is not a question of "either Torah or the World" ― it's a question of priorities. He made it very clear that the first priority is Torah. In contrast to Mendelssohn, he said that even if you didn't understand some part of the Torah, you had to follow it anyway because it is the word of God.

(For more on this subject see Rabbi Samson Raphael Hirsch: Architect of Torah Judaism for the Modern World by Elijahu Meir Klugman.)

Despite the efforts of Rabbi Samson Raphael Hirsch and others, the Reform Movement spread, not just inside Germany but to other countries as well, though each group of Reformers had its own take on it. For example, the Reform Jews of England in the West London Synagogue adopted a quasi-Karaite position. They stuck to the Torah as the word of God, but rejected the teachings of the Talmud.

In America, the Reform Movement also took on its special character after it was transplanted there from Germany by several hundred thousand German immigrants in the mid-19th century. We will take a look at it when we take up the Jewish life in America.

1) Amos Elon, The Pity of It All ― A Portrait of the German-Jewish Epoch 1743-1933, ( New York, 2002), p. 95. World War I is a great example: 120,000 Jews served in the German army and 12,000 died in the war. Hitler even received his Iron Cross from Jewish commanding officer.
2) The Pity of It All, p. 225.
3) The Jew in the Modern World by Paul Mendes-Flohr and Jehuda Reinharz, pp. 258-259.
4) Paul Mendes-Flohr & Yehuda Reinharz ed., The Jew in the Modern World ― A Documentary History, (Oxford University Press, 1995), p. 161.
5) The Jew in the Modern World, pp. 183-185.
6) Ibid., pp.178-185.
7) One could also make a psychological argument that on a subconscious level the continued presence of observant Jews in the community would serve as a constant painful reminder that these non-observant Jews had rejected their heritage and strayed from the path.
8) Ibid., pp. 197-202.

Related Articles:

About the Author

Rabbi Ken Spiro, originally from New Rochelle, NY, graduated from Vassar College with a BA in Russian Language and Literature and did graduate studies at the Pushkin Institute in Moscow. He has rabbinic ordination from Aish Jerusalem and a Masters Degree in History from Vermont College of Norwich University. Rabbi Spiro is also a licensed tour guide by the Israel Ministry of Tourism. He has appeared on numerous radio and TV programs such as BBC, National Geographic Channel and The History Channel. He lives near Jerusalem with his wife and five children, where he works as a senior lecturer for Aish Jerusalem.

In one volume, Crash Course in Jewish History explores the 4,000 years of Jewish existence while answering the great questions: Why have the Jewish people been so unique, so impactful, yet so hated and so relentlessly persecuted?

Crash Course in Jewish History is not only comprehensive and readable, it is also entertaining and enlightening. Novices and scholars alike will find Crash Course in Jewish History to be thought-provoking and insightful, as well as a valuable and relevant guide to understanding the challenges we all face in the 21st century.

Visitor Comments: 22

(22)
Yoel,
September 7, 2012 4:51 AM

Reformed Mistake

As the result of a mixed marriage and a Sephardic Mother that realized her mistake and left several years into her marriage with my Father a non-Jew. My brothers and myself grew up missing something. Being left with our Father, we never more heard the reciting of the Shema and all the wonderful stories of our Jewish herritage disappeared from our lives. Family was alway there to answer questions however it just seemed like nice stories after a time. It wasn't until my adulthood that went back in time to find my Jewish roots and walked into a Reform Temple. There was something familiar with the Temple, as well as strange sense as the Men and Women were sitting together and the parking lot was full on Sabbath. I just figured times have changed. I have now found that the Reform Movement is not for me and that that flavor of Judaism is not what I would want for me or my children as I am Sephardic and that is how I was raised if even for a short time. I was taught that Torah is unchanging forever and ever and that his laws are binding. I don't believe in 'Movements', they should not exist. A Jew is a Jew is a Jew is a Jew. There is only Judaism and the only thing that changes is the level of observence between people. I believe that we should always strive to be better Jews no matter what level we are and to claim to a movement is like putting a fence around your Jewishness. I am not staying in the Reform Temple however I am not against it either. I would just ask of them to really think about Torah and G-d and strive to be better more observent Jews themselves. I needed the Reform Temple to get me back in the swing of my Jewishness, I'm sure there are many more like me. However that is just the beginning. Torah is ours to keep, and to keep ALL of it. Judaism has not changed in modern times, just people and observence. It is time for us to get back to real Judaism!

(21)
Anonymous,
December 18, 2007 1:36 PM

Response to Meirah's 12/2 Comment

Meirah,

As a jew I have the utmost respect and love for you. I know that reform has recently seen the emptniness of itself and has brought back a few jewish traditions, to stem its dwindling membership and intermarriag rate, but to say that reform recognizes the Talmud, and has shabbat on Saturday is an insult though unintended to authentic torah judaisim. They violate most laws of the Talmud which is a commentary and clarification of authentic jewish law. Do they wear tzitzs on a daily basis, do theykeep kosher, do they use the mikvah, do they pray with mixed seating. Shabbat ? They don't prohibit riding in a car, or spending money or carrying on Shabbat !. They have prayer books that leave out 2,000 years of yearning for the Messiah and Zion. Look at their prayer books, what's left of Ashrei, Shema and Smoneh Esrei ????. To most reform a jewish education has only slightest importance. Please let's stop giving approval to imitation judaism, that not only does not practice authentic judaisim, the Talmud or most of the Torah but most of the time either ignores it or actively put it down.

(20)
Anonymous,
December 18, 2007 1:10 PM

Yasher Koach For This History Article/Reform

1. All these history articles should be published in 1 book.

2. The fact that that Reform Judaisim takes it upon itself to jettison most torah and rabbinic law, means most people who practice reform do not know what authentic judaisim is, most see no compelling reason not to intermarry and many times convert to another religion. Reform presents a watered down, vague feel good, social responsibility - that almost every religion does, without teaching or maintaing the specialness of the jewish people, which can only come through G-d by studying torah, which tells us what G-d wants from us. The torah is the unique set of instructions for living that G-d gave to the jews, as a system for the jews to connect to him. You can be a nice guy and be reformed, sure, similar as a catholic, hindu or buddist can be very nice persons. But that doesn't make them people living up to responsibilities that G-d gave the jews(other religions don't have to follow judaisim of course, but reform jews should follow authentic torah true judaisim - as jews are all one people).

(19)
Anonymous,
December 18, 2007 12:16 PM

A Liberal Protestant Church Without J.C.

I was raised in the Reform movement. Our "rabbis" taught us that public health was the reason for the kosher law and that there is no life after death. No Torah references were ever provided for us gullible kids.

The Reform synogogue service had mixed-sex choirs, organ music, and choir robes. B'rochat were set to music.

I have discerned that the average Reform "rabbi" knows significantly less Torah that the average high school Yeshiva student. The Reform "rabbinate"takes trendy fads (e.g. manmade global warming, abortion "rights," and sexual deviant "rights") and purports to be into "social justice." However, when it comes to the rights of Jews in Israel to live in Judea and Samaria,then these reformers suddenly bleat for our Ishmaelite cousins and their "rights." Tu., 12/18/07 common era

(18)
Anonymous,
December 18, 2007 10:36 AM

Marx did not write "rage-filled A World without Jews"

While Marx was no friend of Judaism, or any religion, and he is criticized for some anti-semitic comments, the book A World without Jews was put together after Marx's death to show how anti-Semitic he was. (The effort was a bit overzealous.) The actual book that Marx wrote was called Zur Judenfrage (On the Jewish Question).

(17)
Mollie Hejl,
December 18, 2007 9:35 AM

German Jewish Roots

Rabbi Spiro,We converted to Judaism over five years ago from the Lutheran faith and were led to believe that the Reform Jewish movement was basically an "American thing"! (We have since learned that many Jews who came to America embraced the Lutheran faith when there was no temple or synogogue- perhaps they came from German Reform background.) I was suprised to learn that there is a Reform temple in Hamburg, Germany, where many of my relatives are from. My great-grandmother was "orphaned" and raised by a family named Marwitz, so we suspect that some of the "traditions" in our family- like receiving money in envelopes on the tree and always having bags of gold coins came from the Bohn family (Lutherans), who seemed to have a lot of Jewish friends! Many of us probably have "Jewish roots" that didn't get discussed during WWII. We are happy with the Reform branch of Judaism and would not consider this faith if we had to become Orthodox Jews. G-d knows what is best for us and I don't think that being Orthodox (or keeping kosher) makes you a "better Jew". What matters is what is in your heart and in your mind and how you live the life that G-d gave you by helping others.

(16)
Grace,
August 18, 2007 7:24 PM

At Home With All

The Reformed Movement, as described in the lesson above, is not recognizable in comparison to the services I have attended in Wantagh, NY. There, the Rabbi conducts the services in Hebrew and in English. Sections of Torah are discussed and support for Israel is undeniable. Yomalkes are worn or not worn by men while the oneg Shabbot is celebrated by congregants and visitors. The Concervative Temple I visit in Great Neck NY has music and a Choir.The practices may differ some but my feelings are that I am at home and together with the my Jewish community. When I lived in Brooklyn I enjoyed the Orthodox services but felt uncomfortable being seperated from my gandfather and father because men sat seperately from woman. The Hebrew chanting was glorious with a great choir on the high holidays. What the Jews did in Germany during the beginning of reform is not what is happening now. I question whether there is more intermarriage due to belonging to a Reformed Temple. My hope is that all congregations identify with the past and treat eachother respectfully.

(15)
Menashe Kaltmann,
October 8, 2003 12:00 AM

Chasam Sofer Tz'l

Again a great article.

Rabbi Spiro you have described many aspects of this time. Interestingly though I was surprised that you did not mention here the incredible towering and outstanding personality the most revered "Chassam Sofer" Rabbi Moshe Sofer (Schreiber) of Blessed Memory.
Rabbi Sofer was an outstanding Orthodox Torah true leader in the early 1800's. His piety, scholarship and outstanding acts of kindness made him a towering figure amongst Orthodox Jewry and all Jews who lived in the area called "Oiberland".
Oiberland is today that area that encompasses parts of Czechoslovakia and Hungary and even parts of Southern Poland.
The Chassam Sofer and his students ensured that the Reform Movement were not successful in this area of the world and ensured that future generations of Jews would grow up Jewish not convert and remain loyal to G-d and The Torah.
The Chasam Sofer influence is still felt today amongst many Yeshivot and througout the Jewish world.

(14)
vicb,
July 14, 2003 12:00 AM

reform brings holocaust

Enjoyed the article, and even more the current comments,needless,to say, i have an opinion.
As much i could relate to the reform movement,i must repent,i am not for reform. The very existence of the Torah and its people, Israel,existed because of the will to follow the Torah,from the time beginning the Exodus,and in each comparative lessons, the more we turned away from the Torah, greater death came in form of reform,dispersion ,exile,and each time after, G_D called us back, let this time, we heed in all unity for Israel.
i find,Rabbi Ken Spiro's articles not only motivating, but make the Love of torah come alive, in each one of the articles. May the reformist,the conservative,the orthodox,find a common ground soon, the shabbat and Israel.Ahavas Hashem,Ahavas Yisrael, Ahavas HaTorah.Shalom .Everyone.

(13)
aaron fox,
July 14, 2003 12:00 AM

reform is moot

i think what is missing from the reform report is the telling of its irrelevance in today's terms. its membership is dwindling and aging. its participation from its members are less than commital, less than vital. its reasons to be, gone. if cultural jews have extra money they'll throw it at the reform synagogues direction, if only to have something to do on yom kipor. other than that, i'd say the millions of american jews that assimilated and are no longer jews today speak very loudly for such a soft, flawed movement.

(12)
Nechama Safra,
July 14, 2003 12:00 AM

Tradition in the Reform Movement

It is very positive and encouraging that the Reform movement has been incorporating more tradition into its practices.
However, any religious practice that is not based on strong faith is doomed from the start. Nothing is presented as a true "obligation" as the halacha is not seen as G-d given.Reform rabbis coninue to claim that belief in G-d is not necessary and many openly declare that they are not convinced that the Almighty actually exists.They continue to marry women who do not have a Jewish divorce and to create "mamzerim". These unfortunate children are the direct result of non-believing Reform rabbis.
I warmly suggest that all "traditional" reform Jews go to a few lectures on basic Judaism and continue to learn.

(11)
IlanaWald,
July 14, 2003 12:00 AM

Interesting and filled with insight

This article made me aware of information that I had not known before. Thank you.

(10)
Anonymous,
July 13, 2003 12:00 AM

reform movement

One of the problems I find with the reform movement is the striking variance in observantness. People mention in the comments that they alifn themselves with the reform AND they keep kosher, etc. We should however not be looking at INDIVIDUAL instances of observantness but to the overlying philosophy of the reform movement. In America, I know the UAHC which considers itself an 'institution of living Judaism' doesn't even provide kosher meat for their summer camps. This is obviously sanctioned by the movement regardless of whether individuals within the movement choose to keep kosher or not. I have listened to UAHC ordained Rabbis tell groups of college age camp counselors that it is "Okay to not believe in G-d" I'm very glad to see tradition move into the reform movement but I feel strongly that there are definite cornerstones to Jewish living. Kashrut, Mikvah, Hebrew, marrying within the faith. Without this we WILL loose our identity.

(9)
Steven,
July 13, 2003 12:00 AM

Jews no matter what.

We are orthodox, conservative and reform but we should never forget that Jews we were born and as Jews we should live and die. Our common ground is G-d and his word. Even though we are as three groups, we should never allow it to build a wall between us. Together we stand apart we fall. Our main concern should should always be our faith and well being of Israel.

(8)
Neil Walker,
February 17, 2003 12:00 AM

Show how we have grown

Love of Torah, Shofar, a traditional Seder, the study of Hebrew, kashrut, dedication to Israel -- all of these are part of my Reform Jewish home. I suggest that your article on the beginnings and motives behind the founding of reform Judaism is incomplete, even misleading, if it rests where it is now.

A second article, such as "Reform Judaism in the 21st Century," or a significant addition to the existing article is called for.

(7)
Gary Selikow,
January 20, 2003 12:00 AM

Karl Marx and Hellenist Jews

Is it not remarkable how one of the greatest self-hating Jews in history, Karl Marx, spawned one of the cruelest, most destructive and murderous ideologies ever.
Communism has been responsible for over 100 million deaths and the destruction of countless lives.
Today the Marxist world has adopted the
vilification and planned destruction of Israel ,as their primary cause, to add to their long list of cruelties (With G-D's help we will not let them succeed).
Especially on university campuses around the world the disciples of Marx (many of them 'Jewish') are engaging in this cruel campaign against Israel.

It is also interesting to see how the early Reform Movement in Germany aimed to cut itself off from the Land of Israel mirroring the position of some 'progressive' Jews today-this is part and parcel of seperating themselves from millions of fellow Jews.

(6)
Ellis Shuman,
July 3, 2002 12:00 AM

History does not tell of later changes in Reform, Conservative Judaism

While this article gives an excellent account of the origins of Reform Judaism, I read through the rest of the series anxiously looking for the future change of direction this movement, and the Conservative Movement as well, took in later years.

Both the Reform and Conservative Movements have become more traditional in many aspects. To declare here that the Reform Movement adopted Sunday as its Sabbath, and to leave this statement unchallenged, is unfair and quite biased.

Both the Reform and Conservative Movements have actively supported the State of Israel, establishing congregations and movement kibbutzim as well as encouraging youth programs and even Aliya.

A visit to a Reform Movement synagogue in Israel (note that this is a "synagogue" and not a "temple") would shock most American members of the movement as to its traditional orientation.

This series, while commendable for its trying to make the reader understand the miraculous history of the Jewish People, has left an unfair blemish on the Reform and Conservative Movements. If we can't accept all Jews as Jews - what kind of people are we?

(5)
Anonymous,
December 9, 2001 12:00 AM

fascinating...insightful

Fascinating info.! I now have a better understanding of where the reform movement came from, and what it's goals were to achieve (ie. acceptance by outer society rather than living by the Truth, which would cause unacceptance or disapproval socially.) I myself have struggled with this issue at times (external pressure vs. Truth/Justice), it is clarifying to see what giving in leads to... It also makes me feel less pressured by these movements, being able to pinpoint the real issue. The quick high of recognition fades. What do we have but our own morals, our own self, and G-d to face at the end of each day(life)...It is only truly satisfying internally, when we live properly. Yet, it is always a challenge to incorporate this in to life. I guess it takes working on ones' sense of being able to use an internal barometer of self worth along with objective standards, rather than someone's fleeting, baseless, fluctuatingly superficial opinion. Thank you for giving me more clarity on this matter.

(4)
Anonymous,
December 8, 2001 12:00 AM

Heinrich Heine's change of heart?

It is interesting to see how people's views on Judaism change over time. Here is one of Heinrich Heine's more favorable quotations about the Jews:

Formerly I felt little affection for Moses, probably because the hellenic spirit was dominant within me, and I could not pardon the Jewish Lawgiver for his intolerance of images, and every sort of plastic representation. I failed to see that despite his hostile attitude to art, Moses was himself a great artist, gifted with the true artist’s spirit. Only in him, as in his Egyptian neighbors, the artistic spirit was exercised solely upon the colossal and the indestructible. But, unlike the Egyptians, he did not shape his works out of bricks or granite. His pyramids were built of men, his obelisks hewn out of human material. A feeble race of shepherds he transformed into a people bidding defiance to the centuries - a great, eternal, holy people, God's people, an exemplar to all other peoples, the prototype of mankind; he created Israel. With greater justice than the Roman poet could this artist, the son of Amram and Yocheved the midwife, boast of having erected a monument more enduring than brass. I see now that the Greeks were only handsome youths whilst the Jews were always men powerful, indomitable men who have fought and suffered on every battlefield of human thought.

(3)
Anonymous,
December 5, 2001 12:00 AM

Excellent Website

Historical account was presented in an EXCELLENT fashion. Keep up the good work in educating people on Jewish History.

(2)
Kenneth Handschuh,
December 3, 2001 12:00 AM

Just a note to let you know that I am enjoying your articles and am learning much.

(1)
M'eirah,
December 2, 2001 12:00 AM

This article is historically true, however, the modern reform movement cannot be described by the article above. Reform Jews blow shofar, are dedicated to Torah, pray in Hebrew, wear skull caps during services (although not required most do) accept validity of Tulmud and our sages, and recognize shabbat on the traditional saturday. You should mention these things in the article. The Reform movement has come back to tradition in many ways.

I just got married and have an important question: Can we eat rice on Passover? My wife grew up eating it, and I did not. Is this just a matter of family tradition?

The Aish Rabbi Replies:

The Torah instructs a Jew not to eat (or even possess) chametz all seven days of Passover (Exodus 13:3). "Chametz" is defined as any of the five grains (wheat, spelt, barley, oats, and rye) that came into contact with water for more than 18 minutes. Chametz is a serious Torah prohibition, and for that reason we take extra protective measures on Passover to prevent any mistakes.

Hence the category of food called "kitniyot" (sometimes referred to generically as "legumes"). This includes rice, corn, soy beans, string beans, peas, lentils, peanuts, mustard, sesame seeds and poppy seeds. Even though kitniyot cannot technically become chametz, Ashkenazi Jews do not eat them on Passover. Why?

Products of kitniyot often appear like chametz products. For example, it can be hard to distinguish between rice flour (kitniyot) and wheat flour (chametz). Also, chametz grains may become inadvertently mixed together with kitniyot. Therefore, to prevent confusion, all kitniyot were prohibited.

In Jewish law, there is one important distinction between chametz and kitniyot. During Passover, it is forbidden to even have chametz in one's possession (hence the custom of "selling chametz"). Whereas it is permitted to own kitniyot during Passover and even to use it - not for eating - but for things like baby powder which contains cornstarch. Similarly, someone who is sick is allowed to take medicine containing kitniyot.

What about derivatives of kitniyot - e.g. corn oil, peanut oil, etc? This is a difference of opinion. Many will use kitniyot-based oils on Passover, while others are strict and only use olive or walnut oil.

Finally, there is one product called "quinoa" (pronounced "ken-wah" or "kin-o-ah") that is permitted on Passover even for Ashkenazim. Although it resembles a grain, it is technically a grass, and was never included in the prohibition against kitniyot. It is prepared like rice and has a very high protein content. (It's excellent in "cholent" stew!) In the United States and elsewhere, mainstream kosher supervision agencies certify it "Kosher for Passover" -- look for the label.

Interestingly, the Sefardi Jewish community does not have a prohibition against kitniyot. This creates the strange situation, for example, where one family could be eating rice on Passover - when their neighbors will not. So am I going to guess here that you are Ashkenazi and your wife is Sefardi. Am I right?

Yahrtzeit of Rabbi Moses ben Nachman (1194-1270), known as Nachmanides, and by the acronym of his name, Ramban. Born in Spain, he was a physician by trade, but was best-known for authoring brilliant commentaries on the Bible, Talmud, and philosophy. In 1263, King James of Spain authorized a disputation (religious debate) between Nachmanides and a Jewish convert to Christianity, Pablo Christiani. Nachmanides reluctantly agreed to take part, only after being assured by the king that he would have full freedom of expression. Nachmanides won the debate, which earned the king's respect and a prize of 300 gold coins. But this incensed the Church: Nachmanides was charged with blasphemy and he was forced to flee Spain. So at age 72, Nachmanides moved to Jerusalem. He was struck by the desolation in the Holy City -- there were so few Jews that he could not even find a minyan to pray. Nachmanides immediately set about rebuilding the Jewish community. The Ramban Synagogue stands today in Jerusalem's Old City, a living testimony to his efforts.

It's easy to be intimidated by mean people. See through their mask. Underneath is an insecure and unhappy person. They are alienated from others because they are alienated from themselves.

Have compassion for them. Not pity, not condemning, not fear, but compassion. Feel for their suffering. Identify with their core humanity. You might be able to influence them for the good. You might not. Either way your compassion frees you from their destructiveness. And if you would like to help them change, compassion gives you a chance to succeed.

It is the nature of a person to be influenced by his fellows and comrades (Rambam, Hil. De'os 6:1).

We can never escape the influence of our environment. Our life-style impacts upon us and, as if by osmosis, penetrates our skin and becomes part of us.

Our environment today is thoroughly computerized. Computer intelligence is no longer a science-fiction fantasy, but an everyday occurrence. Some computers can even carry out complete interviews. The computer asks questions, receives answers, interprets these answers, and uses its newly acquired information to ask new questions.

Still, while computers may be able to think, they cannot feel. The uniqueness of human beings is therefore no longer in their intellect, but in their emotions.

We must be extremely careful not to allow ourselves to become human computers that are devoid of feelings. Our culture is in danger of losing this essential aspect of humanity, remaining only with intellect. Because we communicate so much with unfeeling computers, we are in danger of becoming disconnected from our own feelings and oblivious to the feelings of others.

As we check in at our jobs, and the computer on our desk greets us with, "Good morning, Mr. Smith. Today is Wednesday, and here is the agenda for today," let us remember that this machine may indeed be brilliant, but it cannot laugh or cry. It cannot be happy if we succeed, or sad if we fail.

Today I shall...

try to remain a human being in every way - by keeping in touch with my own feelings and being sensitive to the feelings of others.

With stories and insights,
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